Book of Micah,
Micheas彌迦書， Micheas

General
Information一般信息

Micah is the 6th
of the 12 books of Minor Prophets in the Old Testament of the
Bible.米卡是第6次的12個小先知書在舊約聖經。Composed of both dire warnings and
encouraging promises, this small but important book records the prophet Micah's
preaching in Judah in the late 8th century
BC.組成的可怕的警告和令人鼓舞的承諾，這本書雖小，但重要的記錄先知彌迦的說教在猶太後期公元前八世紀。Micah observed the Assyrians' conquest
of northern Israel and predicted the destruction of Jerusalem as punishment for
social injustice and corruption among the priests and political
leadership.米卡觀察亞述'征服以色列北部和預測銷毀耶路撒冷作為懲罰社會不公和腐敗之間的神職人員和政治領導。His call for justice is tempered by the
promise of a messianic ruler from Bethlehem (5:2 - 6) whose reign shall see
swords beaten into plowshares (4:3).他呼籲正義是鍛煉的承諾救世主統治者從伯利恆（ 5點02 - 6
）其在位應看到劍為犁毆打（ 4:3 ） 。Most scholars believe that chapters 4 -
7 were written after the time of Micah.多數學者認為，章節4 - 7寫的時間之後的米卡。

Book of Micah,
Micheas彌迦書， Micheas

Brief
Outline簡要概述

Invasions and
deliverance by the Davidic ruler (4:9-5:15)入侵和解脫的Davidic統治者（ 4:9-5:15
）

Condemnation
for sins (6:1-7:6)譴責捷聯慣導系統（ 6:1-7:6 ）

Eventual help
from God (7:7-20)最終幫助神（ 7:7-20 ）

Mi'cah

Advanced Information先進的信息

Micah, a
shortened form of Micaiah, who is like Jehovah?米卡，縮短形式Micaiah
，誰像耶和華？(1.) A man of
Mount Ephraim, whose history so far is introduced in Judg. （ 1 。
）一位山埃弗拉伊姆的歷史迄今介紹Judg 。17, apparently for the purpose of
leading to an account of the settlement of the tribe of Dan in Northern
Palestine, and for the purpose also of illustrating the lawlessness of the times
in which he lived (Judg. 18; 19:1-29; 21:25). (2.) The son of Merib-baal
(Mephibosheth), 1 Chr. 17日，顯然是為了導致帳戶的解決部落丹在北巴勒斯坦，目的也說明了無法無天的時代中，他住（ Judg.
18 ; 19:1-29 ; 21時25分） 。 （ 2 。 ）的兒子Merib ，巴爾（ Mephibosheth ） ， 1個染色體。8:34, 35. 8時34分， 35 。(3.) The first in rank of the priests
of the family of Kohathites (1 Chr. 23:20). （ 3 。
）中排名第一的神職人員的家人Kohathites （ 1染色體。 23:20 ） 。(4.) A descendant of Joel the Reubenite
(1 Chr. 5:5). （ 4 。 ）的後裔，喬爾的Reubenite （ 1染色體。 5點05 ） 。(5.) "The Morasthite," so called to
distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). （ 5 。 ）
“的Morasthite ， ”所謂的區別Micaiah他的兒子， Imlah （列王紀上22點08分） 。He was a prophet of Judah, a
contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14,
15).他是一個猶太先知的，當代的以賽亞（彌迦書1:1 ） ，一個土生土長的Moresheth的迦特（一時14分， 15 ） 。Very little is known of the
circumstances of his life (comp. Jer. 26:18, 19).很少人知道的情況，他的生命（ comp.哲。
26:18 ， 19 ） 。

(Easton
Illustrated Dictionary) （伊斯頓圖解詞典）

Book of
Mi'cah書Mi'cah

Advanced
Information先進的信息

The Book of Micah
is the sixth in order of the so-called minor
prophets.該彌迦書是第六，為了所謂的未成年人先知。The superscription to this book states
that the prophet exercised his office in the reigns of Jotham, Ahaz, and
Hezekiah.該superscription這本書指出，先知在他的辦公室行使時期的喬薩姆， Ahaz ，並Hezekiah 。If we reckon from the beginning of
Jotham's reign to the end of Hezekiah's (BC 759-698), then he ministered for
about fifty-nine years; but if we reckon from the death of Jotham to the
accession of Hezekiah (BC 743-726), his ministry lasted only sixteen
years.如果我們想從一開始的喬薩姆統治的結束Hezekiah的（公元前759-698 ）
，然後他事奉約五九年;但是，如果我們想從死亡的喬薩姆的加入Hezekiah （公元前743-726 ） ，他的部只持續了十六年。It has been noticed as remarkable that
this book commences with the last words of another prophet, "Micaiah the son of
Imlah" (1 Kings 22:28): "Hearken, O people, every one of
you."它已發現的顯著，這本書開始的最後幾句話的另一先知“ ， Micaiah的Imlah的兒子” （列王紀上22:28 ） ：
“聽啊，人，每一個你。 ”The book consists
of three sections, each commencing with a rebuke, "Hear ye," etc., and closing
with a promise, (1) ch.這本書共分三節，每一個開始的指責， “聽葉”等，並關閉了承諾， （ 1 ）總。1; 2; (2) ch. 1 ; 2 ; （ 2
）總。3-5, especially
addressed to the princes and heads of the people; (3) ch. 6-7, in which Jehovah
is represented as o the holding a controversy with his people: the whole
concluding with a song of triumph at the great deliverance which the Lord will
achieve for his people. 3月5日，特別是給王子和首長的人; （ 3 ）總。
6月7日，在耶和華是為O代表舉行了爭議與他的人民：整個總結了一曲勝利的偉大解救其中主將實現為他的人民。

The closing verse
is quoted in the song of Zacharias (Luke 1:72,
73).截止詩是這首歌中引用的扎哈里亞斯（路加福音1:72 ， 73 ） 。The prediction regarding the place
"where Christ should be born," one of the most remarkable Messianic prophecies
(Micah 5:2), is quoted in Matt.關於預測的地方“ ，其中應基督誕生了， ”一個最顯著的彌賽亞的預言（米卡五點02 ）
，是引用的馬特。2:6. 2點06
。There are the
following references to this book in the New Testament:, 5:2,
comp.有以下提到的這本書在新約： ， 5時02 ，壓縮機。Matt.馬特。2:6; John 7:42. 2點06
;約翰7時42分。7:6, comp.
7時零六，壓縮機。Matt.馬特。10:21, 35, 36. 10時21分， 35 ， 36
。7:20,
comp.七時20分，壓縮機。Luke 1:72, 73.路加福音1:72 ， 73
。

(Easton
Illustrated Dictionary) （伊斯頓圖解詞典）

Book of
Micah彌迦書

From: Home Bible Study
Commentary by James M. Gray來自：主頁聖經研究評論詹姆斯M灰色

The little known
of Micah is briefly stated.的鮮為人知的米卡簡要說明。Calling himself a Morasthite indicates
Moresheth, or Mareshah, as his birthplace in southwestern Judah, near
Gath.自稱1 Morasthite表明Moresheth ，或Mareshah ，因為他的出生地在西南部猶太，近迦特。The time of his prophesying is shown in
the same verse by the reference to the kings of Judah, as between 758 to 700 BC
He seems to have been the writer of his own book, if we may judge from the
personal allusions in chapter 3:1, 8, and to have died in peace, judging by
Jeremiah 26:18,
19.當時他的預言是顯示在同一詩句所提到的猶太國王，因為758到700之間公元前他似乎一直是作家，他自己的書，如果我們可能法官個人典故在第3章：
1 ， 8 ，並已經死亡的和平，從耶利米26:18 ， 19 。He is frequently referred to as a
prophet, and his utterances quoted, not only in the instances above given, but
in Isaiah 2:2-4 and 41:15; Ezekiel 22: 27; Zephaniah 3:19; Matthew 2:5; and John
7:42. Jesus quotes him in Matthew 10:35,
36.他經常被稱為先知，他的話語引述，不僅是在上述情況下考慮，但在以賽亞書2:2-4和41:15 ;厄澤克爾22 ： 27 ; Zephaniah
3點19 ;馬修2:5 ;和約翰7時42分。耶穌援引他在馬太10:35 ， 36 。For further references to his period,
see our lessons on Isaiah.為進一步提到他的期間，看到我們的經驗教訓以賽亞。

A Description of
Judgment說明判決

Chapters 1-3 contain a description of
the approaching judgment on both kingdoms, Israel and
Judah.章節1-3包含的描述接近判決都演義，以色列和猶太。How do verses 1 and 5 of chapter 1
indicate that both kingdoms are under
consideration?如何詩句1和第5第1章指出，這兩個王國正在考慮？Notice the order in which the three
classes of hearers are addressed: (1) The people at large, chapter 1:2. (2) The
princes, chapter 3.通知順序，而三類聽眾的問題： （ 1 ）人在逃，章1:2 。 （ 2 ）王子，第3章。(3) The false prophets, 3:5. According
to verse 11 what seems to have been the most crying sin of all? （ 3
）假先知，三時05分。根據詩句11什麼似乎已經是最迫切的罪孽嗎？And yet notwithstanding their
covetousness and greed, how did they show either gross hypocrisy or gross
ignorance of God (same verse, last
part)?然而，儘管他們的貪婪和貪婪，他們怎麼也顯示總值虛偽或嚴重無知上帝（同一詩句，最後一部分） ？It is at this point that the
declaration of judgment is expressed, and in language which has been literally
fulfilled, verse 12.正是在這一點上，該聲明的判決表示，在語言已幾乎完成，詩12 。

A Vision of
Hope憧憬希望

Chapters 4 and 5 unfold the future and
happier, because holier, experience of the
nation.第4和第5章展開的未來和幸福，因為神聖，經驗的國家。The first four verses of chapter 4 are
quoted almost verbatim in Isaiah 2, unless we reverse the order and say that
Micah quoted Isaiah.前四個詩句的第4章幾乎逐字引用在以賽亞2 ，除非我們扭轉秩序和說，米卡引用以賽亞。At what time are these better things to
come to pass according to the beginning of this
chapter?什麼時候這些更好的東西來通過根據這一章開始？How are these things figuratively
expressed in verse 1?怎樣才能做到這一點比喻表達詩句1 ？It is not difficult to recognize in
these figures of speech the exaltation of Jerusalem and Judah over all the
nations in that day.不難認識到在這些數字的講話中提升耶路撒冷和猶太對所有的國家在這一天。But how does verse 2 show that the
exaltation will not be exacting and tyrannous, but the
opposite?但是，如何詩句2表明，提升不會苛求和暴虐，但相反的？

What language
shows that the millennial age is referred to, and no period which has yet
appeared in the history of the
world?什麼語言顯示，千年年齡是指，任何時期至今尚未出現在世界歷史上？How do verses 3 and 4 strengthen this
conviction?如何經文3和第4加強這一信念？What expression in verse 7 almost
directly states this to be the case?什麼表達的詩句7幾乎直接，這是國家的情況？In Joel we saw that prior to Israel's
deliverance, and, as incident thereto, the Gentile nations will be besieging
Jerusalem and desirous of seizing her, and that Jehovah will interpose on her
behalf.在喬爾我們看到之前以色列的解救，並就此事件的詹蒂萊聯合國將包圍耶路撒冷，並希望抓住她，並耶和華將介入代表她。How do the closing verses of this
chapter parallel that prophecy?如何關閉詩句本章平行的預言？

Addressing
ourselves to chapter 5, we discover what is the common teaching of the prophets
that these good times coming for Israel and Judah are connected with the Person
and work of the
Messiah.處理自己第5章，我們發現什麼是共同的教學先知，這些美好的時光即將對以色列和猶太是與個人和工作的彌賽亞。How is that led up to in verse
2?如何導致最多的詩句2 ？To be sure, these words are quoted in
Matthew 2, to apply to the first coming of Christ, but that does not exclude His
second coming.可以肯定的是，這些話被引用在馬太2 ，適用於第一次來的基督，但並不排除他第二次來。Moreover, all the succeeding verses in
this chapter point to events which did not occur at His first coming, but will
be found to be uniformly predicated of His second
coming.此外，所有成功的詩句本章指向事件沒有發生在他第一次來，但會發現，一律取決於他的第二次到來。

A Contrast
Drawn對比抽紗

Chapters 6 and 7 present a "contrast
between the reasonableness, purity and justice of the divine requirements, and
the ingratitude, injustice and superstition of the people which caused their
ruin."第6和第7章提出了“合理的對比，純度和正義的神聖要求，忘恩負義，不公正和迷信的人造成的破壞。 ”The closing chapter is peculiarly
affecting, a kind of soliloquy of repentance on Israel's
part.截止章特有的影響，一種獨白的懺悔以色列的一部分。The better element among the people are
confessing and lamenting their sinful condition in verses 1-6, but expressing
confidence in God's returning favor (7,
8).更好的要素之間的人承認和感嘆自己罪孽深重條件詩句1月6日，但表示相信在上帝的返回青睞（ 7 ， 8 ） 。Putting all together, there are few
verses in the Bible more expressive of quiet hope and trust than
these.把所有在一起，很少有在聖經詩句表達的更安靜的希望並相信超過這些。

It is beautiful
to see the spirit of confession and submission in verse 9, and the certainty of
triumph over every foe, verse 10.這是美麗的，看看招供的精神和提交的詩句9 ，和確定性戰勝一切敵人，詩10
。Observe how
Jehovah Himself speaks through the prophet in verses
11-13.觀察耶和華說自己通過先知的詩句11月13日。(Revised Version). （修訂本）
。See the promise
of interposition on Israel's behalf in that day, verse 15; and the confusion of
the Gentile nations at their triumph, and their own discomfiture, 16,
17.見的承諾干預以色列的代表在這一天，詩15 ;和混亂的詹蒂萊聯合國在其勝利，和他們自己的discomfiture ， 16 ， 17
。Of course, the
temporal blessings thus coming upon Israel are all predicated of their return to
the Lord and His forgiveness of their sins (18,
19).當然，這樣的時間來祝福呼籲以色列都取決於他們的恢復和他的上帝寬恕他們的罪孽（ 18日， 19日） 。Nevertheless these things will take
place on the ground of the original promise to Abraham
(20).不過這些事情將在地面上原來的承諾，石禮（ 20 ） 。

Questions
1.問題 1 。What can you say of the history of
Micah?你可以說，歷史的米卡？2. 2 。Name the three great divisions of the
book.姓名的三大部門的書。3. 3 。Analyze chapters 1-3.分析章節1-3
。4. 4
。With what future
event is the deliverance of Israel always associated?
5.與將來發生的事件是以色列永遠解脫相關？ 5 。What makes the closing chapter
particularly affecting?是什麼讓閉幕章特別影響？

Book of
Micheas書Micheas

Catholic
Information天主教新聞

Micheas (Hebr.
Mikhah; Jeremiah 26:18: Mikhayah keth.), the author of the book which holds the
sixth place in the collection of the Twelve Minor Prophets, was born at
Moresheth (Micah 1:1; Jeremiah 26:18), a locality not far from the town of Geth
(Micah 1:14). Micheas （ Hebr. Mikhah ;耶利米26:18 ： Mikhayah keth 。
）一書的作者擁有第六位在收集的12個小先知，出生於Moresheth （彌迦書1:1 ;耶利米26:18 ） ，一個地方沒有遠離城鎮Geth （米卡1,14 ）
。Jerusalem was the
scene of his ministry, and it occurred, as we learn from the title of his book,
under the Kings Joathan (c. 740-735 BC), Achaz (735-727?), and Ezechias
(727-698?).耶路撒冷是現場的他說，與它發生，因為我們從他的書的標題下，國王Joathan （約740-735年） ， Achaz （
735-727 ？ ）和埃澤希亞甚（ 727-698 ？ ） 。We do not, however, appear to possess
any of his addresses prior to the reign of
Ezechias.我們不這樣做，但是，似乎有他的任何地址之前統治埃澤希亞甚。He was thus a contemporary of the
Prophet Isaias.他因此成為了一個當代先知伊薩亞。His book falls into three
parts.他的書分為三個部分。

Part One
(Chapters 1-3)第一部分（第一章1-3 ）

The first part
consists of chapters 1-3.第一部分包括1-3章。Micheas begins by announcing the
impending destruction of Samaria as a punishment for its sins, and Jerusalem
also is threatened. Micheas一開始就宣布即將銷毀薩馬利亞作為懲罰的罪過，耶路撒冷也受到威脅。In chapter 2 the prophet develops his
threats against the Kingdom of Juda and gives his reasons for
them.第2章先知開發了威脅猶大王國，讓他的原因。In chapter 3 he utters his reproaches
with greater distinctness against the chief culprits: the prophets, the priests,
the princes, and the judges.第3章中，他行使他的指責更清晰的罪魁禍首：先知，祭司，王子，和法官。Because of their transgressions, Sion
shall be ploughed as a field, etc. (3, 12).因為他們的越軌，錫永，應撥作為外地，等（ 3 ， 12 ）
。This passage was
quoted by the defenders of Jeremias against those who wished to punish with
death the boldness with which the latter had announced God's chastisements:
Micheas of Morashti was not punished with death, but, on the contrary, Ezechias
and the people did penance and the Lord withdrew his threat against Jerusalem
(Jeremiah 16:18 sq.). There is a general consensus of opinion to attribute to
the Prophet Micheas the authorship of this part of the book; serious doubts have
been expressed only concerning
2:11-12.這段引述維護者赫雷米亞斯對那些誰希望懲罰死亡的膽略與後者已宣布上帝的chastisements ：
Micheas的Morashti不處以死刑，但與此相反，埃澤希亞甚和人民並沒有懺悔主撤回他威脅耶路撒冷（耶利米16點18平方米）
。有一個普遍共識，以屬性先知Micheas作者的這一部分圖書;嚴重懷疑有人表示只涉及2:11-12 。Chapters 1-3 must have been composed
shortly before the destruction of the Kingdom of Samaria by the Assyrians (722
BC). 1-3章節組成必須是前不久破壞王國薩馬利亞的亞述人（ 722年） 。

Part Two
(Chapters 4-5)第二部分（第一章4-5 ）

In the second
part (4-5), we have a discourse announcing the future conversion of the nations
to the Law of Yahweh and describing the Messianic peace, an era to be
inaugurated by the triumph of Israel over all its enemies, symbolized by the
Assyrians.在第二部分（ 4-5 ）
，我們有一個話語，宣布今後的轉換的國家的法律和描述耶和華救世主的和平，是一個時代的開始，以色列的勝利對所有的敵人，象徵的亞述人。In 5:1 sq. (Hebr., 2 sq.), the prophet
introduces the Messianic king whose place of origin is to be Bethlehem-Ephrata;
Yahweh will only give up his people "till the time wherein she that travaileth
shall bring forth", an allusion to the well-known passage of Isaiah
7:14.在5:1平（ Hebr. ， 2平方米）
，先知彌賽亞國王介紹了他的籍貫是伯利恆，埃夫拉塔;耶和華只能放棄他的人“到時候，她說，其中應帶來travaileth “
，指的是眾所周知的通過以賽亞7時14分。Several recent critics have maintained
that chapters 4-5, either wholly or in part, are of post-exilic
origin.最近的一些批評者堅持認為，章節4-5 ，全部或部分，是後放逐原籍。But their arguments, principally based
on considerations inspired by certain theories on the history of the Messianic
doctrine, are not convincing. Neither is it necessary to suppose that in 4:8,
the comparison of the citadel of Sion with the "tower of the flock" alludes to
the ruinous condition of Judea and Jerusalem at the time of the composition of
the address; this comparison merely refers to the moral situation held towards
the rest of the country by the capital, whence Yahweh is presumed to keep
watch.但是，他們的論點，主要是激勵的基礎上考慮的某些理論的歷史學說的救世主，是不能令人信服的。也不是必要的假設，在4時08分，比較堡壘錫安與“塔的羊群“提到的毀滅性條件Judea和耶路撒冷時組成的地址;這比較僅僅指的是道義上的局勢舉行的該國其他地區的資本，何處耶和華推定監視。The connexion of ideas, it is true, is
interrupted in 4:10, and in 5:4-5 (Vulgate 5-6), both of which may be later
additions.聯接的想法，這是真的，是在4點10分中斷，並在5:4-5 （武加大5-6 ） ，這兩者可能是後來補充。A characteristic trait of Micheas's
style in chapter 1 is found in the puns on the names of localities, and it is
noticeable that an entirely similar pun can be seen in 5:1 (Hebrews 4:14),
particularly when the LXX version is taken into
account.一個典型特徵Micheas的風格是在第1章中發現的雙關語的名字，地方，和值得注意的是，一個完全類似的雙關語中可以看到5:1 （
4時14分希伯來） ，特別是當採取LXX版本到。The reading supposed by the LXX
suggests a very satisfactory interpretation of this difficult passage: "And now,
surround thyself with a wall (gadher),
Beth-Gader."閱讀理應由LXX提出了非常令人滿意的解釋，這個困難的一段： “現在，環繞你自己的牆（ gadher ） ，貝斯，
Gader 。 ”The difference of
tone and contents clearly show that 4-5 must have been composed in other
circumstances than 1-3. They probably date from shortly after the fall of
Samaria in 722 BC In 1-3 Micheas had expressed the fear that after the conquest
of Samaria the Assyrian army would invade Judea; but ?Yahweh withdrew His threat
(Jeremiah 16:19), and the enemy left Palestine without attacking
Jerusalem.差異的語氣和內容清楚地表明，必須有4-5組成比在其他情況下1-3
。他們大概日期垮台後不久薩馬利亞在公元前722年1月3日Micheas已表示擔心，在征服的撒馬利亞亞述軍隊入侵猶大;但？耶和華撤回了他的威脅（耶利米16:19
） ，和敵人離開巴勒斯坦沒有攻擊耶路撒冷。Chapters 4-5 have preserved us an echo
of the joy caused in Jerusalem by the removal of the
danger.章節4-5保存我們的迴聲造成的喜悅在耶路撒冷的取消的危險。

Part Three
(Chapters 6-7)第三部分（第一章6-7 ）

Chapters 6-7 are
cast in a dramatic shape.章6-7的演員都是在戲劇性的形狀。Yahweh interpellates the people and
reproaches them with ingratitude (6:3-5).耶和華interpellates人民和責備他們忘恩負義（
6:3-5 ） 。The people ask by
what offerings they can expiate their sin (6:6-7).人民要求的是什麼產品，他們可以補償他們的罪惡（
6:6-7 ） 。The prophet
answers that Yahweh claims the observance of the moral law rather than
sacrifices (6:8).先知答案耶和華索賠遵守道德法律，而不是犧牲（ 6時08 ） 。But this law has been shamefully
violated by the nation, which has thus brought on itself God's punishment (6:9
sqq.).但是，這項法律違反了可恥的國家，從而使自己上帝的懲罰（ 6時09 sqq 。 ） 。The passage 7:2-13 could be transposed
to follow 7:6; in this way the justification of the punishments assumes a
connected form in 6:6 to 7:6 and
7:11-13.通過7:2-13可以轉用於後續7點06分，這樣的理由的懲罰假定連接形式在6時06分至7點06分和7:11-13 。The rest of chapter 7 (7-11 + 14 sqq.)
contains a prayer in which the fallen city expresses hope in a coming
restoration and confidence in God.其餘的第7章（ 7月11日+ 14 sqq 。
）包含一個禱告，其中城市下降表示希望在今後的恢復和信心的上帝。The opinions of critics are much
divided on the composition of these chapters.批評的意見非常分歧的情況下組成的這些章節。Several consider them a mere collection
of detached fragments of more or less recent origin; but the analysis just given
shows that there is a satisfactory connexion between
them.有幾個考慮這些僅僅是收集脫落的碎片或多或少最近原籍;但分析表明，剛才有一個令人滿意的聯接關係。The chief reason why critics find it
difficult to attribute to Micheas the authorship of chapters 6-7, or at least of
a large portion, is because they identify the fallen city of 7:7 sqq., with
Jerusalem.首席原因批評很難屬性Micheas章節的著作權6-7 ，或者至少是有很大一部分，是因為他們確定下降城市7時07 sqq
。以耶路撒冷。But the prophet
never mentions Jerusalem, and there is no proof that Jerusalem is the city
intended.但從來沒有提及耶路撒冷的先知，並沒有任何證據表明，耶路撒冷是該市打算。On the contrary, certain traits are
better explained on the supposition that the city in the prophet's mind is
Samaria; see especially 6:16, and
7:14.相反，某些性狀好解釋的假設認為，城市中的先知的想法是撒馬利亞;見特別是6點16分，和7點十四。According to this hypothesis, the
prophet in 6-7:6 and 7:11-13, casts a retrospective look at the causes which
brought about the fall of Samaria, and in 7:7-11 + 14 sqq., he expresses his
desires for its return to the Lord's favour.根據這一假說，先知在6-7:6和7:11-13
，投下了回顧性研究的原因帶來了秋天撒瑪利亞，在7:7-11 + 14 sqq 。 ，他表示慾望恢復上帝贊成。As in the historical situation thus
supposed there is nothing which does not exactly tally with the circumstances of
Micheas's time, as there is no disagreement in ideas between Micheas 1 sqq., and
6-7 as on the contrary real affinities in style and vocabulary exist between
Micheas 1 sqq., and 6-7, it seems unnecessary to deny to the Prophet Micheas the
authorship of these two
chapters.在這樣的歷史狀況理應沒有什麼不完全符合的情況下Micheas的時間，因為沒有任何分歧的想法之間Micheas 1 sqq 。
，和6月7日作為相反真正親和力的風格和詞彙存在之間Micheas 1 sqq 。
，和6月7日，它似乎沒有必要否認先知Micheas作者這兩個章節。

Book of
Micah彌迦書

Jewish Perspective
Information猶太透視信息

ARTICLE
HEADINGS:文章標題：

-Biblical
Data:聖經資料：

-Critical
View:臨界查看：

Contents and
Unity.目錄和統一。

Style.風格。

-Biblical
Data:聖經資料：

The sixth book in
the collection known as "The Twelve Minor Prophets"; it is ascribed to Micah the
Morasthite (see Micah No. 1). It consists of seven chapters, the contents of
which are as follows: Ch.第六本書收集稱為“十二小先知” ，這是歸因於米卡的Morasthite （見米卡第1號）
。它由七個章節，其內容如下：總。i.: The idolatry of Samaria and
Jerusalem are denounced; the prophet laments their fall and exhorts, the people
to mourning.一：在偶像崇拜的撒馬利亞和耶路撒冷的譴責;先知感嘆他們的秋季和勸告，人民哀悼。Ch. ii.: Denunciation of oppression;
prediction of the punishment of the people therefor; the restoration of Israel
foretold.總。二。 ：退出壓迫;預測懲治人的說明;恢復以色列預言。Ch.總。iii.: The prophet reproves first the
princes for their cruelty, then the false prophets, who are the cause of all the
evil.三。 ：先知reproves第一王子的殘酷，那麼，假先知，誰是事業的所有的邪惡。He again reproves the princes for their
oppression, which, he says, will cause the ruin of
Jerusalem.他再次reproves王子的壓迫，而他說，將導致破產的耶路撒冷。Ch.總。iv.: In poetical language the
restoration of Jerusalem and of the glory of the house of the Lord and the
victory of Israel over the other nations are foretold.四。
：在詩意的語言恢復耶路撒冷和光榮院主的勝利，以色列對其他國家的預言。Ch.總。v.: Prediction that a powerful king of
Judah will vanquish the other nations, particularly Ashur, and will
destroyidolatry.訴：預測一個強大的國王猶太將征服其他國家，特別是亞述，並將destroyidolatry 。Ch.總。vi.: Israel is reproved for its sins,
particularly its injustice; its punishment is prophesied.六。
：以色列是責備的罪過，尤其是其不公正，其懲罰是預言。Ch.總。vii.: The lack of righteous men and the
corruption of Israel are lamented; the prophet comforts Israel, promising that
it will be restored to its land and will triumph over its enemies.七。
：缺乏正直的男子和腐敗的以色列的哀嘆;先知舒適以色列，有前途，這將是恢復其土地和會戰勝敵人。

-Critical
View:臨界查看：

With regard to
the period of Micah's activity, it has been remarked under Micah (No. 1) that
there is a difference between the superscription of the Book of Micah, where it
is said that Micah began his prophetical career in the days of Jotham, and
Jer.關於期間的海地文職支助團的活動，它一直表示根據米卡（第1號）是有區別superscription的彌迦書，據說海地文職支助團開始了他的預言生涯中的天喬薩姆，和哲。xxvi. 18, where his prophecies are
confined to Hezekiah's reign. 26 。 18日，他的預言只限於Hezekiah的統治地位。But a closer examination of the
prophecies themselves may lead to the acceptance of a period between the two;
for it is evident from Mic.
i.但仔細檢查預言自己可能導致接受一個時期兩國之間的;因為這是明顯的麥克風。島2 et seq. 2起。that Micah prophesied before the fall
of Samaria, which, contrary to II Kings
xviii.海地文職支助團預言垮台前撒馬利亞，這違背了二國王十八。10, took place under the reign of Ahaz,
as may be inferred from a comparison between II Kings xviii. 13 and the
cuneiform inscriptions (see Hezekiah, Critical View). Hence it may be concluded
that Micah prophesied as early as the reign of Ahaz; but nothing in his
prophecies shows that they were pronounced earlier than that period.
10日，發生在統治Ahaz ，因為可以推斷從比較二國王十八。 13和楔形文字銘文（見Hezekiah ，批評的看法）
。因此，可以得出結論，米卡預言早在統治Ahaz ;但沒有在他的預言表明，他們明顯早於這一時期。It does not follow, however, that the
above-cited passage of Jeremiah really conflicts with this view; for it may be
that Hezekiah's reign is mentioned alone either because it was more important
than that of his predecessors or because the redaction of Micah's prophecies
possibly took place during the rule of that
king.不遵循，但是，上述通過耶利米真的衝突這一觀點，因為它可能是Hezekiah在位僅提到，可能是因為這是更重要的是因為他的前任或編輯米卡的預言可能發生在法治的國王。

As the opening
words of the book, "Hear, all ye people!"作為開頭語，這本書， “聽，所有的人你們！ ”are the same as those terminating the
prophecy of Micaiah, the son of Imlah (I Kings xxii. 28), it may be that the
latter was identified with Micah by the compiler of the Book of Kings, as he was
later by pseudo-Epiphanius (see Micah No. 1).是相同的終止預言Micaiah的兒子Imlah
（王二十二。 28 ） ，可能是後者確定米卡編譯的圖書的國王，因為他後來的偽埃皮法尼烏斯（見米卡第1號） 。The termination of Micaiah's prophecy
with the identical words of the beginning of the Book of Micah seems to indicate
in the former an allusion to the latter (comp. end of II Chron. with beginning
of Ezra).終止Micaiah的預言與相同的話開始彌迦書似乎表明，前指的是後者（ comp.結束二專欄。與年初以斯拉） 。Hengstenberg ("Christologic des Alten
Testaments," i. 475) and Keil ("Lehrbuch der Historisch-Kritischen Einleitung in
die Schriften des Alten Testaments," §§ 92, 93), however, suppose that the words
of Micaiah in I Kings (lc) were added later, in the eighth century BC亨斯（
“ Christologic萬老聖經”一475 ）和Keil （ “德國歷史教科書， Kritischen導論在模具文集之老聖經” § § 92 ， 93 ）
，但是，假設的話Micaiah在王（立法會）的補充後，於公元前八世紀

Contents and Unity.目錄和統一。

With regard to
the division of the contents modern critics do not
agree.關於分工的現代批評的內容不同意。Some divide them into three parts,
ch.有些分為三個部分，總。i.-ii.; iii.-v.; vi-vii.; others, into
two main divisions: prophetic-political, ch. iv.; and reflective, ch.
i.-ii. ; iii.-v. ;六，七。 ;其他人，分為兩個主要部門：預言，政治，甲烷。四。 ;和反思，甲烷。vi-vii.六，七。The question arises whether the whole
of the book was written by Micah.問題在於是否整個書的作者是米卡。It is generally accepted that the first
three chapters, apart from ii.人們普遍認為，前三個章節，除了二。12-13, belong to him. He begins with
announcing the divine judgment upon Samaria and Judah (ch. i.), and then states
the reason for that judgment (ii.-iii). The two verses ii.
12月13日，屬於他。他首先宣布判決時的神聖撒馬利亞和猶太（章一） ，然後國的原因，該判決（白介素- 3 ） 。這兩個詩句二。12-13 are considered by Stade and
Kuenen as of the exilic, and by Wellhausen as of the post-exilic, period; and
Micah's authorship of them is denied by all the critics.
12月13日被認為是由體育場和Kuenen截至放逐，並豪森作為後的放逐，期間;和米卡的著作權他們被剝奪了所有的批評。Ch.總。iv.-v., which refer to the Messianic
time, seem to have emanated from some other hand, for the following reasons: (1)
the contrast of these chapters with iii. iv.-v.
，其中提到彌賽亞時間，似乎都出自一些另一方面，由於下列原因： （ 1 ）對照這些章節與三。12; (2) the nature of certain
verses-for instance, "and thou shalt come to Babylon" (iv. 10)-shows clearly
that they were not pronounced by Micah (comp. Hartmann, "Das Buch Micha Neu
Uebersetzt und Erklärt," 1800); (3) the ideas set forth in certain passages (eg,
iv. 11-13, v. 9-13) were not current in the time of Micah. 12 ; （ 2
）的性質，某些詩句，例如， “和你應該到巴比倫” （ iv. 10 ） ，清楚地表明，他們沒有明顯的米卡（ comp.哈特曼，
“達斯圖書米莎神經Uebersetzt與Erklärt ， “ 1800 ） ; （ 3 ）規定的想法，在某些段落（例如，四。 11月13日，五，
9月13日）未在規定的時間內目前的米卡。Ch.總。vi.-vii. vi.第七。6 representing Yhwh's controversy with
Israel, the denunciation of the corruption of the people, and the prophet's
lament over the decay of the Israelites, might from their contents proceed from
Micah; but vii.
6代表Yhwh的爭議與以色列，譴責腐敗行為的人，和先知的悲嘆衰變的猶太人，可能由它們的內容從米卡;但七。7 and the following verses are
considered by most of the critics as spurious, inasmuch as the fall of
Jerusalem, which is foretold in the preceding chapter, is here stated as having
already taken place (comp. Driver, "Introduction," pp. 310 et seq.). 7
，下列詩句被認為是大多數評論家虛偽，因為秋天耶路撒冷，這是預言在前一章，這裡說的是已經發生的（ comp.驅動， “導言” ，頁。 310起。 ）
。

Other theories
concerning the composition of the book are advanced, among which that of
Elhorst, in his "De Profetie van Micha" (1891), is the most
peculiar.其他理論的組成本書是先進的，其中的Elhorst ，在他的“德Profetie麵包車米莎” （ 1891年）
，是最獨特的。He thinks that,
owing to a misunderstanding on the part of the transcriber, the arrangement of
the chapters is a confused one, and that the true order should be: i.;
ii.他認為，由於誤解的部分transcriber ，安排的是一個混亂的章節之一，而真正的秩序應該是：一，二。1-5; iii. 1-5; ii. 1月5日;三。 1-5
;二。6-11; iii.
6月11日;三。6-11; ii.
6月11日;二。12 et seq.;
iii. 12起。 ;三。12; vi. 12 ;六。1-5; vii. 1-6; vi. 1月5日;七。 1-6
;六。6-16; vii.
6月16日;七。13, 7-12, 14-20;
iv. 13日， 7月12日， 14日至20日;四。1-8; v. 1-7; iv. 1月8日;訴1-7
;四。9-14; v.
8-14. 9月14日;五， 8月14日。He admits, however, that
iv.他承認，但是，四。9-14 and v. 8 are post-exilic. This
arrangement is plausible to a certain extent, but the location of iii.五，
9月14日和8後放逐。這項安排是可行的，以在一定程度上，但第三的位置。12 after ii. 12後二。13 and of vii. 13和七。13 before vii. 13前七。7 is impossible. Finally, it may be
remarked that the words of iv. 7日是不可能的。最後，它可說的話四。1-3 are identical with those of
Isa. 1月3日是完全相同的同赫伊薩。ii.二。2-4, and that most probably they were
interpolated later by the transcriber. 2月4日，而且最有可能被插值後的transcriber
。

Style.風格。

Micah's language
is classical.米卡的語言是古典。With regard to rhetorical peculiarity
he stands between Hosea and Isaiah, but nearer to the latter than to the former;
for although, like the former, he is sometimes abrupt, he is similar to the
latter in the mingling of mildness and strength, of gentleness and
elevation.至於他主張修辭特點和以賽亞何西阿之間，但接近後者高於前者，因為雖然，像前，他有時是突然的，他是類似後者的混合溫和和強度，以溫柔和海拔。Another point of similarity between
Micah and Isaiah is the frequent use of paronomasia (comp. Mic. i. 10-15, ii.
4), with the difference that Isaiah's scope is greater than that of Micah, who
in his prophecies lingers among the towns of the maritime plain, wherein was his
birthplace.另一點之間的相似米卡和以賽亞是經常使用的雙關語（ comp.麥克風。島10月15日，二。 4 ）
，與不同之處在於以賽亞的範圍大於米卡，誰在他的預言中徘徊城鎮海上平原，在那裡是他的出生地。As to his message, Micah, like Isaiah,
attacks the false prophets (ib. iii. 6-8; comp. Isa. xxix. 10 et seq.), but he
goes even further than Isaiah in warning against the overvaluation of sacrifices
(Mic. vi. 6-8; comp. Isa. i. 11 et seq.), and in showing that the family of
David must lose the throne before the most perfect scion will be born (Mic. v. 1
et seq.; comp. Isa. xi. 1 et seq.).至於他的消息，海地文職支助團，如以賽亞，攻擊的假先知（ ib.三。 6-8
;補償。赫伊薩。二十九。 10起。 ） ，但他甚至還比以賽亞在預警對過高的犧牲（麥克風。六。 6月8日;補償。赫伊薩。島11起。 ）
，並在顯示，家庭的大衛必須失去王位之前最完美的接穗將誕生（ Mic.訴1起。 ;壓縮機。赫伊薩。十一。 1起。 ） 。

Micah米卡

Jewish Perspective
Information猶太透視信息

ARTICLE
HEADINGS:文章標題：

-In Rabbinical
Literature: ，在猶太教文學：

-Critical
View:臨界查看：

1. 1
。Prophet; author
of the sixth book in the collection known as "The Twelve Minor Prophets" (Mic.
i. 1).先知;作者第六本書收集稱為“十二小先知” （ Mic.一1 ） 。The name of the prophet appears to be a
shortened form of , "Micaiah" (= "Who is like Yhwh?"), and is so written in
Jer.的名稱先知似乎是縮短形式， “ Micaiah ” （ = “誰是像Yhwh ？ ” ） ，是這樣寫的哲。xxvi.二十六。18 (comp. also Micah No. 2). 18
（ comp.還米卡第2號） 。The only data concerning Micah are
those given in the superscription of the book bearing his
name.唯一的數據米卡是那些中給出superscription該書同時他的名字。He was a Morasthite; that is to say, a
native of Moreshethgath (Mic. i. 14); and he prophesied in the days of Jotham,
Ahaz, and Hezekiah, kings of Judah-a period covering at the most fifty-nine
years (756-697 BC).他是一個Morasthite ;這就是說，一個土生土長的Moreshethgath （ Mic.一14 ）
;和他預言在未來的日子的喬薩姆， Ahaz和Hezekiah ，國王猶太一期間在最五九年（ 756-697年） 。In the above-cited passage of Jeremiah,
however, only the reign of Hezekiah is given as the period of Micah's
activity.在上述通過耶利米，但是，只有在位Hezekiah給出期間，海地文職支助團的活動。

2. 2
。Biblical Data: A
resident of Mount Ephraim who, having stolen 1,100 pieces of silver from his
mother, restored them to her on hearing her curses at the
theft.聖經數據：駐地山埃弗拉伊姆誰，偷1100塊銀牌由他的母親，她的恢復他們的聽力她咒罵盜竊。The mother had dedicated the silver to
Yhwh; and she accordingly gave 200 pieces to a founder, who made a molten image
which was placed in Micah's house.母親專用的銀色Yhwh ;
，她因此給了200件的創始人，誰發了熔融形象，被安放在米卡的家。Micah thus established a house of idols
with an ephod and teraphim, and consecrated one of his sons to be his priest
(Judges xvii. 1-5).米卡從而建立了一個內部的偶像與ephod和teraphim和神聖他的一個兒子是他的牧師（法官十七。 1-5
） 。In the course of
time a young Levite named Jonathan, son of Gershon, happened to come to the
house, and he was appointed by Micah as his priest (ib. xvii.
7-13).隨著時間的推移一個年輕的喬納森列命名的兒子，傑爾森，事情來的房子，和他被任命為他的米卡神父（ ib.十七。 7月13日）
。The image,
together with the priest, was captured by the Danites, who set it up at Dan,
where it continued to be an object of worship as long as the Tabernacle was at
Shiloh (ib. xviii.; See Jonathan No. 1).的形象，加上牧師，被抓獲的Danites
，誰設置在丹，它仍然是一個對象的崇拜，只要是在會幕夏伊洛（ ib.十八。見喬納森第1號） 。In Judges xvii.法官十七。1, 4, the name "Micah" appears in the
form .SM Sel. 1 ， 4 ，名稱為“米卡”的形式出現。釤硒。

-In Rabbinical
Literature: ，在猶太教文學：

Micah is
identified by the Rabbis with Sheba, son of Bichri, and with Nebat, the father
of Jeroboam (Sanh. 101b).米卡是確定了與巴拉比的兒子， Bichri ，並Nebat的父親耶羅波安（ Sanh. 101b
） 。His name, derived
by them from is interpreted as meaning "the crushed one," an appellation due to
a miracle which happened to
him.他的名字，導出了它們的解釋為“一個在粉碎”的稱謂，由於一個奇蹟發生了。According to a haggadah, the
Israelites, when unable to complete the tale of bricks required from them by the
Egyptians, were compelled to put their children in the brickwork in place of the
bricks that were lacking. Moses withdrew one child (Micah), already crushed, and
revived him; but, as God had foretold, he grew up to be an idolater (Tan.,
Yelammedenu, Ki Tissa; comp. Rashi to Sanh.
lc).據哈加達，以色列人，當無法完成的故事磚需要從他們的埃及人，被迫把他們的子女在磚代替磚缺乏。摩西退席一個孩子（海地文職支助團）
，已粉碎，並恢復了他，但作為上帝已經預言，他長大，是一個偶像崇拜者（ Tan. ， Yelammedenu ，文提莎;補償。 Rashi以Sanh 。立法會）
。

The Rabbis all
agree that Micah was among those who crossed the Red Sea with Moses; but they
differ with regard to his idol.的拉比都同意，米卡屬於那些誰越過紅海的摩西，但他們不同方面對他的偶像。According to Sanh.據Sanh 。103b and Tan., Yelammedenu (lc), Micah
had the idol with him; but according to Ex. 103b和談。 ， Yelammedenu （立法會）
，米卡已經與他的偶像，但根據前。R. (xli. 1) he took with him only the
silver of which the idol was afterward made.河（ xli. 1 ）
，他與他只有銀的偶像是後發。A passage in
Pesaḥim (117a) seems to support the latter opinion.一段Pesaḥim （ 117a
）似乎支持後者的意見。There is also a
tradition that it was Micah who made the golden calf in the wilderness, and in
the following manner: Moses, in order to bring Joseph's coffin to the surface of
the Nile, wrote on a splinter (= "Come up, ox"; Joseph being compared to an ox;
see Deut. xxxiii. 17) and threw it into the
water.還有一個傳統，這是誰提出米卡金小腿在荒野，並以下列方式：摩西，以使約瑟夫的棺木表面尼羅河上說分裂（ = “來修飾“
;約瑟夫正在相比，牛，見Deut 。三十三。 17 ） ，把它入水。Micah found the splinter, and, later,
when Aaron cast the gold into the fire (Ex. xxxii. 24), threw the splinter after
it.米卡發現的分裂，以及後來，當阿倫的黃金鑄造的消防（例如：三十二。 24 ） ，把分裂後。As a result a calf came out (Tan.,
Yelammedenu, lc; see also Jew. Encyc. iii. 509a, sv Calf, Golden). Micah, though
an idolater, was praised for his hospitality to travelers.由於小腿出來（ Tan. ，
Yelammedenu ，立法會;又見猶太人。 Encyc 。三。 509a ，希沃特小牛，勇士）
。米卡，但一個偶像崇拜者，有人稱讚他的招待旅客。Gareb, where his idol was set up, was
three miles distant from Shiloh, where the Tabernacle stood; and the smoke of
the two altars mingled on account of their proximity. Gareb
，在那裡他的偶像成立，是3英里遠離夏伊洛，如果幕站在;和煙霧兩個祭壇混上考慮他們的接近。The angels wished to throw down the
idol; but God said to them, "Leave it alone; for Micah offers bread to
travelers."天使想丟下的偶像，但上帝對他們說， “離開單獨的米卡為旅客提供麵包。 ”Micah is even supposed to have a share
in the future world (Sanh. 103b); it is for this reason that his name is twice
written "Micaiah" (see Micah No. 2, Biblical Data), that is, with a part of the
Tetragrammaton, like the names of the just (Num. R. x. 14).SSM
Sel.米卡甚至理應分享在世界的未來（ Sanh. 103b ） ;正是由於這個原因，他的名字是兩次書面“ Micaiah ”
（見第2號米卡，聖經的數據） ，即以部分在Tetragrammaton ，如姓名，只是（ Num.河十14 ） 。模塊服務器。

-Critical
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The narrative of
Micah's idol, the historical basis of which is undoubted, was apparently written
with the object of showing the origin of the temple of Dan (comp. I Kings xii.
29).At the same time it throws much light on the state of the Yhwh cult and of
the Levites in the time of the
Judges.說明海地文職支助團的偶像，歷史基礎，這是不容置疑的，顯然是書面的對象顯示的起源寺丹（ comp.王十二。 29 ）
。與此同時，全大量光的狀態的Yhwh邪教和利時代的法官。The author expressly points out that
Micah was a worshiper of Yhwh, for whose cult he had his private shrine with a
regular priestly service.作者明確指出，米卡是一個崇拜者的Yhwh ，對他的崇拜他的私人參拜經常祭司服務。Although the laws of Yhwh forbade the
erection of any shrine besides the one in the chosen place and the making of any
image of Him (Ex. xx. 4 et passim; Deut. xii. 5 et seq.), Micah, evidently
ignorant of the Law, not only set up engraved and molten images representing the
divinity he worshiped, but added other idols, the teraphim for
instance.雖然法律Yhwh禁止建造任何神社除了在所選擇的地點和作出任何對他的形象（例如： XX元。 4等各處; Deut 。十二。 5起。
） ，米卡，顯然不知道該法的規定，不僅設立了刻和熔融圖像代表神崇拜他，但其他的偶像，例如在teraphim 。The narrative further shows that the
Levites, being deprived of a share in the land, had to wander from place to
place, accepting the office of family priest in order to procure a
livelihood.進一步的說明表明，利，被剝奪了該公司的土地，不得不遊蕩在位置，接受牧師家庭辦公室，以便採購生計。

The account
itself presents many difficulties in regard to its
construction.該賬戶本身存在許多困難，就其建設。Besides several discrepancies, in the
text there are absolute contradictions.除了一些差異，在文本中有絕對的矛盾。Thus in Judges
xvii.因此，在法官十七。7 the Levite is a young man who lived
in the neighborhood of Micah, while in the following verse he is a wandering
Levite. 7列是一個年輕人，誰住在附近的米卡，而在下面的詩句，他是一個流浪列。There is also a discrepancy between
verses 19 and 27 of ch.也有差異的詩句19日和27日的CH 。xviii.十八。and between verses 30 and 31 of the
same chapter concerning the duration of the cult of the idol at
Dan.之間的詩句30日和31日同一章有關期限崇拜的偶像在丹。According to Oort, Wellhausen, and
Kuenen, the text has received many interpolations, with the object of throwing
contempt upon the cult of Dan.據奧爾特，豪森，以及Kuenen
，案文已收到許多插值，目的投擲蔑視的邪教丹。On the other hand, Vatke
("Alttestamentliche Theologie," 1835, p. 268) and Berthau, followed by other
critics, recognize two parallel narratives united by a redactor.另一方面，
Vatke （ “ Alttestamentliche神學” ， 1835年，第268頁）和Berthau
，其次是其他批評，承認兩個平行的說明聯合國的redactor 。While there is some disagreement as to
the component parts of the two versions, Budde's division seems to be the most
acceptable; he holds, namely, that the first narrative consists of Judges
xvii.雖然有一些分歧的組成部分的兩個版本，布德司似乎是最容易被接受的;他認為，即第一敘事由法官十七。1, 5, 8-11a, 12, beginning, 13;
xviii. 1 ， 5 ， 8 - 11A條，第12 ，一開始， 13人;十八。1, part of 2, 3b, 4b-6, 8-10, part of
11, 12, part of 13, 14, 16, 18a, 19-29, 31; and that the intervening verses form
the second narrative. 1 ，部分2 ，三號乙， 4B條- 6 ， 8月10日的一部分， 11 ， 12 ，部分13 ， 14
， 16 ， 18A條， 19-29 ， 31 ;和干預形式的詩句第二敘事。Budde is of opinion that the first
narrative belongs to E; but he does not find sufficient grounds for ascribing
the second to J. Moore thinks that the first version belongs to J. In the second
version (ib. xviii. 30) the cult at Dan is indicated as having lasted "till the
day of the captivity of the land," which is supposed by Moore to refer to the
deportation by Tiglath-pileser (734
BC).布德是認為第一敘事屬於E類;但他沒有找到足夠的理由歸咎於第二至莫爾認為，第一個版本屬於j.在第二個版本（ ib.十八。 30
）邪教在丹表明具有持續“ ，直到一天的飼養的土地， ”這是假設的摩爾提及驅逐Tiglath - pileser （ 734年） 。

Besides the
above-mentioned discrepancies certain points remain unsettled by the
critics.除了上述差異某些尚未解決的批評。Ḳimḥi explains the discrepancy between
verses 3 and 4 of Judges xvii. Ḳimḥi解釋之間的差異經文3和第4法官十七。by suggesting that the 200 shekels were
an additional artisan's fee, while the whole amount of the silver was used in
the fabrication of the idol.
，建議200謝克爾是一個額外的Artisan的費用，而整個數額白銀用於製造的偶像。Kuenen, however, thinks that the author
intended to show that the mother broke her vow, and that Micah desired to throw
contempt on the idol cult of Dan. Kuenen
，但是，作者認為，意在表明，打破了她母親的誓言，並米卡希望扔蔑視的偶像崇拜丹。Further, the critics do not explain
precisely the name of Micah's residence, nor the phenomenon of a Levite
descended from Judah.此外，批評不準確解釋的名稱米卡的住所，也沒有這種現象的列猶太後裔。Wellhausen's opinion that the term
means not a Levite, but one exercised in the cult of a divinity, is shown by the
context to be an erroneous
one.豪森的意見，認為這個詞是指不是列，但行使邪教的神，是所表現出的背景是一個錯誤之一。Halévy's theory is that the whole
narrative belongs to one author, whose object was to show the origin of both
temples, that of Beth-el and that of Dan, and who twice mentions Mount Ephraim,
meaning thereby Beth-el (comp. Josh. xvi.
1).哈萊維的理論是，整個敘事屬於作者之一，其目的是為了顯示的起源都廟宇，即貝絲，薩爾瓦多和丹，誰兩次提到山埃弗拉伊姆，意義從而貝絲，薩爾瓦多（
comp.喬希。十六。 1 ） 。Thus Beth-el, having previously been
the place of a private shrine which was subsequently transported to Dan, became,
like Dan, the place of a public
temple.因此貝絲，薩爾瓦多，在較早前已被取代私人參拜隨後運往丹，成為像丹，地方公共寺。The Judah from whom the Levite was
descended (Judges xvii. 7) was not the patriarch, but the ancestor of a Levite
family (comp. Neh. xii. 8; in Ezra ii. 40 may be an anagram of ). The residence
of a Levite at Beth-lehem, which was not among the cities allotted to the
Levites, shows that a temple of Yhwh with a Levitical service existed there
(comp. Judges xix. 18).從他們的猶太後裔的列維特（法官十七。 7 ）不是主教，但祖先的列科（ comp. Neh 。十二。
8 ;在以斯拉二。 40可能是一個字謎的） 。官邸一列維特在貝絲- lehem
，這不是城市之間的分配給利，結果表明，寺廟的Yhwh與Levitical服務存在有（ comp.法官十九。 18 ） 。The author points out that the Levite
was of the tribe of Levi, namely, a descendant of Moses, in whose name a
suspended "nun" was interpolated by the Masorites out of respect for the
lawgiver (see Jonathan No.
1).作者指出，列維特是該部落的列維，即子孫，摩西，在他的名字被暫停的“尼姑”是插值的Masorites的尊重立法者（見喬納森第1號）
。With regard to
the apparent discrepancy between verses 30 and 31 of Judges xviii., the word in
verse 30 was corrected to by Ḳimḥi, then by Hävernick, Hengstenberg, and Bleek,
the passage thus reading "till the deportation of the Ark," referring to the
capture of the Ark in the battle with the Philistines described in I
Sam.對於明顯的差異， 30日和31日的詩句法官十八。 ，這個詞在30日得到糾正詩句所Ḳimḥi ，然後由Hävernick ，亨斯和Bleek
，因此讀通過“直至驅逐方舟” ，指在捕獲的方舟在戰鬥中所描述的非利士人本人山姆。iv.四。4, 11. 4 ， 11 。This renders possible a perfect
agreement between the two verses.這使得可能的一個完美的協議，兩國之間的詩句。